Namrata Joshi et al / Int. J. Res. Ayurveda Pharm. 6(3), May - June Review Article.

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1 Review Article CRITICAL REVIEW AND CONCEPT OF MARANA WITH SPECIAL REFERENCE TO LAUHA Namrata Joshi* 1, Manoj Kumar Dash 2, L.K Dwivedi 3 1 Lecturer, P.G Department of Rasashastra & Bhaishajya Kalpana, Rishikul Government Ayurveda College, Haridwar, Uttrakhand, India 2 Lecturer, P.G Department of Rasashastra & Bhaishajya Kalpana, Government Ayurveda College Raipur, Chhattisgarh, India 3 Department of Rasashastra & Bhaishajya Kalpana, G. J. Patel institute of Ayurvedic Studies & Research, Anand, Gujarat, India Received on: 09/01/15 Revised on: 17/03/15 Accepted on: 02/04/15 *Corresponding author Dr. Namrata Joshi, Lecturer, P.G Department of Rasashastra & Bhaishajya Kalpana, Rishikul Government Ayurveda College, Haridwar, Uttrakhand, India drnamratajoshi@gmail.com DOI: / ABSTRACT Marana (Incineration) is an essential step to be performed on substances especially related to Rasashastra. It is very important pharmaceutical process, applicable to the original minerals/metals for their conversion into fine ash form (Bhasma form). Due to Marana, the minerals and metals are converted in such a form, So that, the same will not be converted back to its original form and will be easily absorbed and assimilated into body. This form of drug also called Rasa form. The present paper gives the details of different Marana treatments and their applied aspect with special reference to Lauha. In the present paper an attempt is made to review and put forth the concept of Marana with special reference to Lauha bhasma. The information available in this review could be helpful to scientist, drug designers to do more Ayurvedic research towards concept of Marana. More literary research is needed on Marana to establish different bhasma claimed therapeutic potential. Key words: Marana, Lauha, Putapaka, Sthalipaka, Bhanupaka INTRODUCTION Rasa Shastra, an offshoot of Ayurveda popular from medieval period, mostly deals with therapeutic utilization of metals and minerals 1, 2 known as the Rasaushadhis (herbo-mineral-metallic compounds). The master drug of this ancient science is Parada (mercury), while the other drugs are used as its subordinate. The internal administration of all metals and minerals became possible because of the invention of pharmaceutical technology of converting metals and minerals into Bhasmas. Bhasmas (calx) are peculiar Rasa preparations in which metals and minerals are processed after various Samskaras (processing) like detoxification, (Shodhana) converting into powders (Jarana, causing decay of metals) and incineration (Marana, killing metallic properties) methods. The process of Shodhana removes impurities which are likely to bring about certain toxic effects. 3,4 Purified substance, whether it is Rasa-Uparasa or Dhatu after maceration with some drugs, when subjected to heat treatment or puta termed as Marana. The word Marana is derived from the root word Mriya-Marne which literally means to kill. Thus the process by which Lauha (shada Lauha all dhatus), are transformed to a microfine stage for easy assimilation in the body (at cellular level), without any untoward side effect is considered to be Marana. Acharya Nagarjuna the foremost scholar of Indian alchemy has elaborated importance of Marana. The metal after proper incineration achieves the state of rasibhavana i.e. colloidal state. If, administered with proper norms, can alleviate diseases or if they are utilized in a regular basis, protects undue graying of hair, formation of disease and degenerative process of ageing or in other words it fulfills all the properties of dhatus in the body 5. Nearly similar view is mentioned in text like Rasarnava, 6 Rasa Ratna Samuchhaya 7 etc. Though the word Putapaka commonly used for Marana, But practically and specifically in context of Lauha (Iron), it is rather a complex procedure that involves Bhanupaka. Sthalipaka and Putapaka as mentioned by Nagarjuna under description of Amritsara Lauha 8. Classification Although there is no clear-cut classification for the process of Marana, but for the purpose of ease, it can be under stood as Samanya Marana (collective approach for all metals) and Vishesha Marana (Individualstic approach for perticular metal). Vishesha Marana for Lauha (Iron) can further be divided into two groups, common processes of Marana for all varieties of Iron and Marana specific to Mundadi varieties. Samanya Marana 1. Ayaskriti The earliest reference of Marana is seen from samhita period, where metals are made into powder for internal administration by means of a process called 404

2 Ayaskriti. Ayaskriti literally means - Making of Lauha is a process where disintegration of metal is done by means of addition of some organic material through intense heat treatment. Charak Samhita & Sushruta samhita emphasizes the need to observe great caution while using metals, and directs that they should be reduced to micro-fine powders through the specially designed process 'Ayaskriti'.The process governed in Ayaskriti includes intense heating of the metal followed by repeated quenching into some organic media till the metal is transformed into its finest form In Charak samhita under rasayana Chikistsa, for preparation of Louhadi rsayana, lauha is reduced into powder form by heating & quenching in different liquid media liketriphala,gomutra, saindhav lavana, yavakshara, ingudi kshara and kinshuka kshara till it is converted to anjanavat~ fine powder. Anjanavat louha patra are made into powder form in a khalva yantra and then filtered. This is churna form of Ayaskriti Kalpana. 10 This filtered churna is added to some liquid media like Amalaki swaras and madhu, kept under heap of Paddy for 1 Year resulting in avaleha form of Ayaskriti. 11 In sushruta samhita also under Kustha chikistsa both churna 12 as well as leha 13 form of Ayasktiti are mentioned. Reference of Asava 14 form of ayaskriiti is seen in Ashtanga Hridya under Premha chikitsa. Acharya Sushruta has advocated this process of transformation for all metals prior to their internal administration Parada as a best maraka Dravya With the advent of Rasa-shastra the importance of mercury in various metallurgical processes is universally accepted by all. This in turn has laid the foundation of the fundamental principle for incineation of metals which says Marana process where rasa bhasma is used as a maraka drug is considered to be the best followed by marana with herbal drugs. This fact is further made authenticated by saying that metals leave their evil properties, when incinerated with mercury 16. Marana with gandhaka is supposed to be inferior, while marana with ariloha is worst of all. Similar is the view of Siddha Laxmishavara as mentioned in Rasendra Chintamani and Ayurveda Prakash. Examples of Incineration of metal with their Arilauha, i.e. the metal possessing antagonistic properties although exist right from the time of Rasendramangala 17 and was later followed by most of the scholars even then some authors are of view that Marana with Arilauha is worst of all. The original verse quoting this fact is firstly seen in Rasendra Chudamani 18 and was accepeted by some of the scholars of later period 19, Gandhaka or Makshika as Maraka-Dravya Gandhaka (sulphur) and Makshika (Chalcopyrite) have been advocated as a Lauha maraka dravyas for all metals Marana by Surya Puta The bhasma made by this process comes with various names in different texts as Swayamagni rasa in Rasa Ratnkar; 22, 23 Somamrita Lauha, Suryatapi Lauha bhasma in Ayurveda Prakash 24 and Yogaratnakar; 25 Lauha rasayana, Swayamagni rasa and Varitara Lauha in Shraghdhar Samhita. 26 In some texts it is supposed to be for Lauha (Iron) only where as some others advocate this method for all Lauha (Shad Lauha~ all metals). In this method, kajjali is prepared by mixing Parada and Gandhak in ratio of 2:1. To this kajjali equal amount i.e 3 parts of Lauha is added. The material is impregnated with kumari swarasa in either tapta khalva or under sunlight. The material is made into bolus and wraped in leaves of eranda, kept in copper / bronze vessel under intense sunrays for about 3-6 hours. Finally the vessel is buried under heap of paddy for 3 days. (Table 1) Other Methods for Samanya Marana 5) Incinerate Metal along with parada and gandhak in sikata yantra for 4 yama (12 hrs). Gandhaka may be added from 1 fold to 6 fold to further potentiate the efficacy 38. 6) Metal triturated with Manahshila and Gandhak impregnatd with latex of Ark is subjected to puta for 12 times. Rasa Tarangini advised to continue the process till complete bhasmikarana takes place 39. 7) Equal part of Gandhak, Manahshila, Hingula and Parada are impregnated with lemon juice, made into paste and smeared over metal. The metal is subjected to 7 putas to prepare good quality Lauha bhasma 40. 8) Equal part of Gandhak, Tuttha are added to the Metal and impregnated with Kumari Swarasa for 1 day and subjected to gajaputa 41. 9) Triturate metal and mrita rasa in Juice of drug of amla varga and subjected to puta heating system for 8 times to prepare good quality bhasma ) Mix equal parts of Metal, Parada, Gandhak and Tapija. Apply heat by puta system ) Parada Gandhak and metal are triturated properly and subjected to puta (Heat) causes rapid incineration ) Rasopnishat recommended herbal durgs for both shodhana as well as Marana of Lauha 45. Visesha Marana Medicines in which iron is the leading ingredient, are better than others, therefore it is to be incinerated very carefully 46. There are numerous ways for incineration mentioned in the various texts where Marana is achieved by simply impregnating the Lauha with some suitable media, may it be herbs, minerals or animal product, followed by heat treatment till the Lauha fulfill the criteria of proper incineration. On going through the literature carefully one can easily draw a conclusion that this process is rather a complex one and involves various intermediate processes like Bhanupaka, Sthalipaka, Putana and finally Pradhana paka or a sort of Amritikarana as described by Nagarjuna in context of Amritsara Lauha. Due to unavailability of Loha-shastra of Nagarjuna today, this process can be understood by going through the text like Chakradatta 47 Rasendra Chintamani 48 where it has been concisely mentioned. Nearly similar concept of Marana is also seen in Lauha 405

3 Sarvasvam whereas the texts of later period like Rasendra Sara Sangraha and latest period Rasa Tarangini have also classified the drugs for Lauha Marana according to involvement of dosha. MARANA This is the preliminary procedure in Lauha Marana and can assume to be the process for bringing iron to a micro fine stage. Here Iron is smeared with some drugs and then quenched in a liquid media, mainly Triphala. This procedure is chiefly mentioned in the texts specifically dealing with Lauha like Lauha shastra of Nagarjuna, Lauha sarvasvam etc. The process of quenching is repeated for seven times 49. If iron is not powdered even after quenching into Triphala, it should be discarded considering it to be material other than Lauha 50. Drugs which are prescribed for smearing includes Kutharchinna, Triphala, Girikarnika, Asthi-sanhara, Karikarnika, Shatavari, Kesharaja, Shalinch shaka, Kasa, Punarnava, Bhringraja 51 Gandirika, Mahoushadhi, Shalincha Shaka, Hastiparni, Changeri, Kutharika, Vikankata, Rakta marisha, Twacha, Manahshila, Hingula, Swarna makshika 52 etc. BHANUPAKA Heating iron under intense Sunrays after impregnating with some liquid media is termed as Bhanupaka 53. For bhanupaka Chiefly Triphala 54 is mentioned. However at some places water, 55 and kanji are also prescribed 56. The process is either performed continuously for 3 days 57 or repeated for 7 times 58. STHALIPAKA Boiling iron in a vessel called Sthali with some liquid media till all the liquid gets evaporated is known as Sthalipaka 59. Lauha Sarvasvam recommends to keep the sthali buried under bhugarbha for the period of one year 60. Quantum of heat to be given for Sthalipaka is either Kharagni 61 or Sukhagni 62. Triphala 63 (Ratio of triphala should be twice of Lauha) is mainly advocated for Sthalipaka.Gajakarna, Shatavari, Bhringraja, Kesharaja, 64 Palasha 65 are other prescribed drugs. In Rasendra Saar Samgrhaya, 66 Rasa Tarangini 67 and Rasa Jala Nidhi 68, drugs according to the dosika involvement for particular disease has also been specified. Rasendra Chintamani 69 and Chakradatta 70 recommends to select the drugs according to the disease or prakriti of the patient. Lauha Sarvasvam adviced swarna makshika and hingula for sthalipaka apart from Triphala. 71 PUTAPAKA The measure of deciding the degree of paka is called as puta-paka. Among the various intermediatory processes involved in the incineration of Lauha, the puta is of paramount importance owing to the property of bringing Lauha to that state from where it cannot be restored further. This process not only removes blemishes but also increases the therapeutic potential of the Lauha 72. In other words, it is by means of incineration the unwanted metallic properties of Lauha are removed, thus making it suitable for bodily assimilation. The importance of putapaka can be estimated by going through the preparation named Sudha-Sagar-Lauha which is prepared after giving 4380 putas and is therapeutically advocated to take after a gap of 20 years that too in a meager dose of 1 yava (41.6 mg) 73. How long Puta is to be given Therapeutic efficacy of Lauha increases with the increase in number of putas. Accordingly for curing ailments putas while for Vajikarana and for Rasayana putas 74 are generally advocated in case of iron. According to some authors Puta should be given till the bhasma becomes microfine so as to float over the surface of water or till it gets properly incinerated 75 or becomes niruttha. (i.e. do not retain its parental form) According to Rasa Tarangini minimum 60 puta and maximum 1000 putas are required for incineration of Lauha 76. Ayurvedic Formulary of India recommends 60 putas for incineration but further recommended to give 100 or 1000 puta for better efficacy 77. Ayurveda Prakash has clearly indicated Gajaputa for all types of Lauha bhasma. The various views of different texts in this regard is shown in Table 2. Drugs prescribed for Putapaka In context of Amritsara Lauha Triphala, Bhringraja, Nagakeshar, Shatavari, Maankanda, Bhallataka, Karikarna, Punarnava are advocated individually or collectively for for putapaka 109. These drugs can be used according to the doshika involvement or prakriti of the patients 110. Under description of Sudha-sagara Lauha, Rasa Jala Nidhi has advocated to use the juice of a new tree or herb or grass for about 12 years i.e drugs are to be used in processing of Lauha with out any repetition 111.Rasa Tarangini includes Triphala, Shatamuli, Sinhika, Talmulika, Neelotpala, Hribera, Dashamula, Punarnava, Vriddadaru, Bhringaraja, Vishva, Vidanga, Karanja, Shigru, Nirgundi, Tulsi, Eranda, Hastikarnapalasha, Parpataka, Chandana etc. as Lauhamaraka gana 112. Apart from the above mentioned drugs some specific Lauha maraka groups are also classified as Vatahara gana, 113 Pittahara gana, 114 and Kaphahara gana 115. Further in situation of non availability of above-mentioned drugs, Triphala alone can be used for incineration 116 In Rasendra-Sara sangraha following gana are prescribed for incineration. Triphaladi Gana 117 Erandadi Gana 118 Kiratadi Gana 119 Shringaberadi Gana 120 Gokshuradi Gana 121 Patoladi Gana 122 Kinshukadi Gana 123 Shatavaryadi Gana 124 Vidarikandadi Gana 125 For Samanya Puta paka Specifically Vata Vikara Specifically Pitta Vikara Specifically Kapha Vikara Specifically Vata-Kapha Vikara Specifically Pitta-Kaphaja Vikara Specifically Tridoshika Vikara For Vajikarna For Rasayana karma 406

4 Table 1: Lauha Bhasma Nirman Vidhi Name of the Text Type of Lauha Name of The Formulation Duration For Levigation Vessel used Kept under sunrays Kept under Dhanyarashi Aanadkanda (Kriya) 27 For all types - 2 yama Tamra ½ yama 3 days Rasa Ratnakar (Rasa) Lauha only Swayamagni rasa 1 day Tamra ½ yama 2 days (Rasayana) 28 For all types - 2 yama Tamra ½ yama 3 days Sharagdhar Samhita 29 For all types Varitara Lauha 2 yama Tamra ½ yama 3 days For all Lauha Swayamagni rasa 2 yama Tamra ½ yama 1 day Lauha only Lauha rasayana 1 prahara Tamra 3 days 3 days Rasa Ratna For all Lauha - 2 yama Kansya ½ yama 3 days Samucchaya 30 Rasa Paddati 31 Kanta bhanu paka Rasa Manjari 32 Lauha only - 2 yama Tamra 2 yama 3 days Rasendra Sara Lauha only - 2 yama Tamra 2 yama 3 days Samgraha 33 Ayurveda Prakash 34 All types Suryatapi Lauha 2 yama Tamra 2 yama 3 days bhasma/somamrita Lauha bhasma Yoga Ratnakar 35 Lauha only Somamrita Lauha 2 yama Tamra 2 yama 3 days Rasa Jala Nidhi 36 All types of - 2 yama Tamra 2 yama 3 days Lauha Rasamritam 37 For Lauha only Swayamagni rasa 2 yama Tamra 2 yama 3 days Type of Puta Surya Puta Table 2: Puta advocated in prepration of Lauha bhasma Reference texts Rasa Ratnakar, 78,79 Aanadkanda, 80 Rasa Ratna Samucchaya, 81 Sharagdhar Samhita, 82 Rasendra Mangal, 83 Rasendra Chintamani, 84 Rasendra Sara Samgraha, 85 Ayurveda Prakash, 86 Yogaratnakar, 87 Rasa Jala Nidhi 88 Puta with 7 prastha cow-dung cakes Siddha Bhesajya Manimala 89 Puta with 10 prastha cow-dung cakes Rassamritam 90 Kukkuta Puta(12 angula) Rasamritam Shodhasa-angula puta (16 angula-12x12x12inches) Rasa Ratnakar, 91 Aanadkanda, 92 Rasa Ratna Samucchaya, 93 Lauha Sarvasvam, 94 Rasa Samketa Kalika, 95 Rasa Kamadhenu 96 Hasta-Pramana (24 angula-18x18x18 inches) Chakradatta, 97 Lauha Sarvasvam, 98 Rasendra Sara Samgraha, 99 Rasa Jala Nidhi 100 Ardha Gaja Puta Rasamritam Gajaputa (30 angula-22x22x22 inches) Aanadkanda, 101 Rasa Ratnakar, 102 Rasa Ratna Samucchaya, 103 Ayurveda Prakash, 104 Rasa Jala Nidhi, 105 Rasa Tarangini, 106 Ayurvedic Formulary of India 107 Table 3: Herbs Specifically Prescribed for Specific Diseases 108 Disease Jeerna Jwara Kasa, shwasa Yakshma, Raktavikara, Pitta vikara Nasa vrana, Rakta srava Pradara Pravahika Grahani Atisara Meha Mutrakriccha Swayathu Udara Roga, Apasmara, Pandu Rakta Vikara Gulma Hikka-shwasa Ama-Vikara Shula Yakrit-Pleeha vikara Krimi Kushta Tridoshika mula stambha Ashmari, Mutraghata Kshaya Amlapitta Kalpa-Krama Rasayana Vajikarana Herbs prescribed Guduchi Vyaghri Vasa, Bala Durva Swarasa Kankola Nichula dala Mustaka Kutaja Vara Pashana bheda Punarnava+Sunthi kwatha Gomutra Maankanda Rohitaka Kwatha Bharangi-Brahmi Swarasa Eranda-Nagara Kwatha Dashamula-Gomutra, Palandu Kanya-Arka Rasa Devadaru, Vidanga, Palasha Shampaka, Nimba, Saptaparna, Atarushaka, Bhallataka, Bakuchi Vrindaka, Arka Ikshu, Abhiru,Varuna Ksheeri vriksha, Draksha, Abhiru, Dasha moola Vajigandha Shatavari Mundika, Shatamuli, Chitranga, Karikarna Kesharaja, Madhuka, Guduchi, Markava, Mushli Nagbala, Hayagandha, Gokarana, Vriddhadaru, Amalaki Vaanari, Shatamulika, Kshurika 407

5 DISCUSSION On surveying the literature it is evident that the internal use of metals dates back from thousands years ago, when it was used in the form of micro fine powder obtained by heating and quenching the metal into some liquid media, better known as Ayaskriti. This process of Ayaskriti itself gone through various stages of changes giving rise to new dimensions in the pharmaceutical dosage forms of metals viz. Leha Ayaskriti and Asava Ayaskriti apart from pre existing churna type of Ayaskriti. With the wit of men this inevitable continuous process keeps on changing from the primordial form of Ayaskriti to a well sophisticated science of Lauha-Shastra aiming at Lauha vedha i.e. conversion of lower metals into higher ones as well as Deha vedha to make the fragile body stable so as to enable one to strive for worldly enjoyment. But this science of Indian alchemy was very complicated and difficult to understand thus came to a verge of extinction, which was later revived in the form of Amritsara Lauha of Nagarjuna as came across in the texts of later period viz. Vangsena Samhita, Chakradatta, Rasendra Chintamani etc. Till date this process of pharmaceutical science is changing, adopting fundamentals of Lauha shastra of Nagarjuna with required amendments in the process of Shodhana, Bhanupaka, Sthalipaka, and Putana specifically in context of Lauha. The process of Shodhana or purification is the preliminary stage in the processing of the metal. Here purity does not signify a stage of attaining chemical purity devoid of other elements rather a state of incorporation of other materials into the substance purified. The elevated temperatures and the carbon formed while heating will help in reduction of the material 126. Similarly the trace elements present in the prescribed liquid media as well as ph of the liquid media will all help in either dissociation or elimination of the impurities if present. These observations are supported by the following explanation given on modern texts too. On heating a metal to a desired level, the metal expands with alteration of grain boundary and grain boundary energy. The crystal lattice gets disturbed with relatively jumping of the electrons from their relative shell. This, in turn, creates some vacancies in the crystal lattice structure. On quenching such metal in to a liquid media immediately develops fracture in the crystal structure owing to the fact of sudden temperature change. Further the organic material from quenching media then filled up the vacancies, which were created on the verge of heating process. This successive process of heating and quenching thus disintegrates the metal further. Considering organic solvents (liquid media) prescribed for this special purpose, it is evident that they either come under Kshar varga, Amla varga, Lavana varga or Vida varga i.e. either they are, basic, acidic or neutral in nature These varga are specifically delineated for Shodhana, Jarana, Dravana, Putana, Bhasmikarana karma which are nothing but the ways to subtilize the metal.the metal in the context has been subjected to the intermediatory processes like Bhanupaka and Sthalipaka prior subjecting it to the process of Marana. Here, the underlying idea in the processing of the metal by these processes is to render the metal to reduce completely. In these processes the Lauha is exposed to an open atmosphere i.e. open air in wet condition without subjecting to heat and after application of direct heat as in Bhanupaka and Sthalipaka respectively.gradual weathering of rock in the Earth crust due to various chemicals and/or physical changes undergoing in open atmosphere might be the fundamental idea for undergoing the process of Bhanupaka to subtilize the metal further. In process undergone iron reacts with moist air in an open condition with some reacting liquid media for prolonged period converts the iron into its oxide form. The resultant product is then subjected to Sthalipaka to further hasten the process by subjecting it to direct heat to convert any remaining Lauha into its oxide form totally. Like wise acidic ph that contributes in the assimilation of iron in the body, 127 Triphala being acidic in nature might contribute to some specific reaction in the metal basing upon the principle and thus is chiefly advocated not only for Bhanupaka but for almost all procedures involved in processing of Lauha (Shada Lauha). After Sthalipaka, next comes the process of Putana where the metal is subjected to heating system in a closed chamber in the absence of air after being treated with some herbal liquid media. The herbal material present in the liquid media gets carbonized during the heating process and this carbon helps in reducing the metal properly. This process is hastened by the quantum of heat that has been applied for. It is the Marana process after Sthalipaka which is given paramount importance in the processing of any metal.moreover, properly incinerated Lauha bhasma is claimed to be even more efficacious than that of jarita Rasa (Jirna Parada) 128 Other points to ponder in context of Marana are the media used for levigation, heat treatment and methods adopted for undergoing the process of Marana. Putana or the methods of incinerations is an important aspect for estimating therapeutic efficacy of a metal and it is the process of Putana that brings micro fine stage to a metal thus making it suitable for short acting pharmacokinetics 129. But in context of Lauha (iron) type of puta to be advocated itself is a big question mark. Varieties of puta ranging from Gajaputa, Ardha gajaputa, Hasta pramana puta, Kukkuta puta, Shodasha angula puta, Puta with seven prastha or ten prastha cow dung cakes or even Surya puta has been advocated in different texts under different methods of incineration. All these Putas show a wide variation in terms of their dimension, amount of the heat supplied or amount of metal to be incinerated. Even in terms of the Puta recommended by governmentapproved formulary viz. Gaja puta different opinions came across. The scholars of Rasa shastra, with reference to incineration process i.e. Marana have recommended four basic media. The bhasma manufactured in association with either Parada (mercury), Moolika (herbal drugs), 408

6 Gandhaka (sulphur) and its products are accepted beyond doubt as therapeutic agents whereas incineration with Arilohas (antagonistic metal) is supposed to be worst of all as such bhasmas may produce undesirable effects in the body. This view was firstly quoted in Rasendra Chudamani 130, which was later followed in Rasa Ratna Samucchaya 131, Rasa Padatti, Rasa Kamadhenu 132 etc. The same fact has also been mentioned by Ayurveda Prakash 133, quoted it to be the view of some other Acharyas. Prof. Kulkarni, on his commentary on Rasa Ratna Samucchaya, further elaborated this fact and included drugs like Haritala, Manashila Gandhaka, Srotoanjana etc. among Ari -Lauha (Ari enemy, Lauha metal). According to him although these materials disintegrate the metal far more easily but impart some of there antagonistic properties to incinerate metal which is not desirable for the human body and should not be practiced. On surveying the texts of still earlier period viz. Rasendra Mangalam 134, Rudrayamala tantra 135, Rasadhyaya 136, Rasa Ratnakara 137 etc. an entirely different picture may suggestive of use of these materials in the process of incineration of almost all metals and infact helps in achieving the stage of Nirutthaghata i. e. conversion of metal to a stage from where it could not acquire its parental form- the ultimate aim of the process of Marana to achieve the state of Rasibhavana in order to impart best Rasayana effect to the human body 138. Interestingly, in contrary to their own view about Arilauha, the texts like Rasa Padatti, Rasa Ratna Samucchaya, Ayurveda Prakash 139,140 have also advocated the use of Manashila for Naga, Haritala for Vanga, Hingula for Lauha etc. There are several other eminent texts of Rasa Shastra like Sharangadhar Samhita, Rasendra Chintamani, Yoga Ratnakara, Vaidya Chintamani where literature of Arilauha is not touched but methods of Lauha Marana using these Arilauha are well mentioned Sharangadhar Samhita 141, Rasendra Chintamani 142. Phala shruti like maryeta putapaken niruttham bhasma jayete, 143 vinihanti sadhya, 144 vitashanka prayojyeta, 145 in context of Arilauha, justifies their use for marana. They may be termed as Lauha mitra rather than Arilauha to overcome the controversy, as is the opinion of Sarlarth prakashini Sanskrit commentary on Rasa Ratna Samucchaya. CONCLUSION The present literary research work was carried out for clearing the confusion on Marana process. The pharmaceutical science of Ayurveda is an open field for research. The trividha Lauha Kalpana described in Lauha shastra of Nagarjuna is an indication for the development of new formulations of Lauha kalp from existing one s utilizing the fundamental principles 146. as evident in Amritsara Lauha of Nagarjuna. Hence these understanding on Marana may be helpful as a tool for assistance for the manufacturers in developing SOP of Lauha Bhasma. REFERENCES 1. Gupta KL, Chinta S, Re ddy KR. Importance of Ananda kanda in the history of Indian alchemy. Bull Ind Inst Hist Med Hyderabad 2006;36: Madhavacharya. Sarva Darshana Samgraha, (Raseshwara Darshana) verse 9/18 In: Umashankar Sharma Rishi, editor. Varanasi: Choukhamba Vidya Bhavan; p Rasa Tarangini: Shri Sadananda Sharma, with Sanskrit Commentary Prasadani by Shri Haridatt Shastri and Hindi Rasa Vigyana Commentary by Pt. Dharmananda Shastri, Edited by Pt. Kashinath Shastri, Ed.-11 th, New Delhi: Motilal Banarsidas, 2/52,22 4. 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